of spirit, we are called to a constant refusal of all enjoyments, but such as poverty of spirit requires. For it is to be observed, that when it is said Blessed are the poor in spirit, that the meaning is, Blessed are they that are governed by this spirit, for that is only a man's spirit and temper which rules and directs his actions.

An ambitious man is one that is governed by his spirit of ambition; so a man is poor in spirit, when j that is the spirit that governs his actions.

As the rich in spirit are such as seek the felicity and gratifications of riches, so the poor in spirit is he that avoids and dislikes all such gratifications, and seeks such things as properly suit with such a mortified habit of mind.

So that no one is to reckon himself poor in spirit, till it makes him not only reject all instances of pride and self-enjoyment, but till he seeks and desires things that are as proper to a poverty of spirit, as food is proper to hunger, or water to thirst.

For as hunger is known by its being a desire of food, and thirst by its desire of liquor, so poverty of spirit can only be known by its seeking such things as are true signs of it, as the seeking of water is a sign of thirst.

For this is undeniable, that every spirit or temper must only be known by the nature of the things it

covets.

If we are high-minded, our care will be exercised about high things, and if we are lowly in heart, we shall as certainly not only condescend, but seek after things that are lowly. Let a man therefore, who would deal faithfully with himself, consider not only whether he is proud, luxurious, indulgent of himself, and devoted to the pleasures and satisfactions of this life, but let him consider whether he is poor in spirit, whether the things that he seeks, the designs he has on foot, the happiness he aims at,

and the course of his life, be such as is really directed by a true poverty of spirit.

For he ought not to think that he is governed by this spirit, till he finds himself an enemy to every pleasure, every care, and every labour that is contrary to it. When he hates self-indulgence, as the epicure hates self-denial when he studies humility; as the ambitious man aims at greatness, when he avoids the vanities of the world; as the sailor avoids rocks; then may he reckon himself entitled to that blessedness which belongs to those who are poor in spirit.

This is that self-denial, holy discipline, daily cross, to which all Christians are called; that by thus losing their lives, that is, thus ceasing to live the life of this world, they may purchase to themselves a life of endless happiness in another state.

I believe there are few Christians who do not acknowledge that Christianity is still in some degree a doctrine of the cross, and that the texts above cited haye still some meaning with regard to all Christians; but then they believe this in some such loose and general way, or live with so little regard to what they do believe of it, that they feel no condemnation of themselves, whatever their lives are, from hearing these doctrines.

But notwithstanding all this, it is certain, that Christians are as much obliged to conform exactly to these doctrines of the cross, as to the observance of the ten commandments. For the ten commandments were not more certainly laws to the Jews, than the doctrines of self-denial, and poverty of spirit, are laws to all Christians.

Another plain and remarkable instance of selfdenial, is to be seen in the following words:

Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth; but I say unto you, that ye resist not evil, but whosoever will smite thee on thy right check, turn to him the other also. And if any

man sue thee at law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go with him a mile, go with him twain.

Our blessed Saviour's first proposal was this, If any man will come after me, let him deny himself, take up his cross daily, and follow me.

In the text before us, he instructs them in several instances, wherein this self-denial and daily-cross consisted, which are now the common terms of salvation to all Christians.

We are to deny ourselves in not demanding a tooth for a tooth; we are to take up our dailycross by turning our cheek to the smiter, and suffering such ill usage as we could prevent by resistance.

We are to deny ourselves in not defending ourselves by suits at law, and must take up the cross of one injury after another, rather than appeal to the contention of a trial. This is sufficiently taught by our being required to expose ourselves to the farther loss of our cloak, rather than have recourse to law to secure our coat.

The words which deliver this doctrine are so very plain and express, that they need no illustration; it is as plain also, that they equally belong to all Christians of all ages. The manner of our Saviour's delivering himself upon these points, puts it out of all question, that they were doctrines of the cross, which were to be perpetual marks of his followers.

Ye have heard that it hath been said, an eye for an eye, &c. But I say unto you, that ye resist not evil, &c.

It was not possible for our Saviour to express himself in a more authoritative manner, than he has here done; or to show us more plainly, that he was here acting as the great law-giver of Christians, and delivering doctrines which should be perpetual laws to all his disciples, and such as should con

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stantly distinguish them from all the world. Nor is it possible for any one to evade the literal and open meaning of these doctrines, but in such a way as must destroy the sense of any other part of Scripture.

If it could be shown, that we are not obliged by the plain and express doctrine of these passages, it might as well be shown, that the next doctrine, But I say unto you love your enemies, bless them that curse you, does not oblige us in the plain and literal sense of the words.

For both the passages are equally supported by the same authority of our Saviour, expressed in the same manner, I say unto you. This degree also of love which we are to show to our enemies, is as much a doctrine of the cross, as contrary to all our natural tempers and worldly interests, as that of patience, meekness, and submission, to those who treat us injuriously. These virtues are also necessary to one another: we cannot thus love, and do good to our enemy, unless we are thus patient under sufferings, and deny ourselves all instances of anger and uneasiness at them.

It is pretended by some, that these passages only forbid our prosecution of spightful and malicious suits at law.

But such people might as well pretend that the the eighth commandment only forbids wanton and spightful stealing, but allows it when it is done soberly and with no spightful intention.

For the case which our Saviour put, is directly intended against such a pretence as this.

It is the case of a man who has a suit commenced against him for his coat, he is not allowed to consider that it is his own coat, and that he enters no farther into the trial than to secure his coat; he is not allowed to show this degree of contention or anger at injustice, or impatience under suffering, but

is patiently to permit his coat to be taken from him, though that patience be the means of losing his cloak also.

It is not therefore spightful prosecutions, but the most seemingly reasonable self-defence that is here forbidden. Farther, malice and revenge were not allowed to the Jews, yet we are here commanded to deny ourselves such methods of self-defence, and rules of justice, as was allowed to them.

If Christians will still think that they may defend. all their rights, and enter into all such contentions for them, as the laws of the land will support them in; if they will think that they need bear no other. injuries, but such as courts of law cannot redress, they are as much mistaken as if they imagine they need practise no other charity, or worship of God, but such as human laws demand.

For Christian meekness, self-denial, and patience under sufferings, are no more to be formed by the standard of human laws, than our devotion to God.

In these things Jesus Christ is our only law-giver, and his laws are to be complied with as the certain terms of our salvation.

Notwithstanding therefore we may be able, either by personal power, or legal contention, to repel injuries, return evil for evil, and demand a tooth for a tooth; yet as disciples of Christ, we are to turn our cheek to the smiter; let him that would take. our coat have our cloak also; and be rather content to suffer many injuries than, by defending ourselves, raise our passions, embitter our tempers, and destroy that charity which we owe our neighbour.

Now this meekness and self-denial is highly suitable to the spirit and temper of Christianity.

It is highly suitable to a religion that restores sinners to God by sufferings; it is suited to such as have forsaken all to follow Christ; it is suited to such as are to be dead and crucified to the world; to such as are to be meek and lowly as Christ; it is